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Ratnakarandaka-śrāvakācāra
calculated to directly strengthen the soul and to prevent its future re-birth in any but the very best surroundings. Those who adopt the sallehhană vow immediately become self-reliant, self-composed and self-centred; they cease to be agitated by personal considerations and suffering, and rise above the cravings and longings of the world. The effect of the terribly resolute attitude of mind implied in this vow on the departing soul is simply wonderful, and immediately raises its rhythm, lifting it out of the slough of despond and negativity. The man who wanders or tosses about hither and thither, weeping and crying, in the closing moments of life, and spends the little time at his disposal in making vain endeavours to avoid the unavoidable, is nowhere compared with him who, realising the hopelessness of the endeavour to save his life, earnestly applies himself to control his destiny. The result is that, while the latter attains to deva-birth in the highest heavens, the former only finds himself in painful and unenviable circumstances and surroundings.
Jain, Champat Rai (1917), "Ratnakarnḍa-śravakachāra (or The Householder's Dharma)",
p. 58-59.
Sallekhana is not a custom (pratha or societal practice) The origination of a prathā or societal practice can be traced to expediency of time and space as ascertained by people according to their beliefs, and understanding. A prathā lacks universal appeal and acceptance and also sanction from established, time-tested sources of knowledge like the agama. It is practised only in reference to particular space and time. In India, one such societal practice, called the satī-prathā, was observed for a period of time; a widow would immolate herself on her husband's pyre, or would commit suicide in some other fashion shortly after her husband's death.
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